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self in the same manner. Indeed too many, both of middle and even low condition, have already learnt to do so go out early on parties of diversion and amusement, from which they return late; throw away the most sacred portion of their time, and not a little of their money, on follies, if not vices, of which they thus acquire a destructive relish; leave their families, if they have any, exposed to all manner of temptations; and set both them and their acquaintance an example of disregard to duty, and of madness for pleasure, too likely to ruin them in this life and the next.

But without worldly business, and without stirring far from their own houses, men frequently contrive to give themselves but little rest, and their servants yet less: partly by unnecessary entertainments and company at home, partly by a multitude of unnecessary visits abroad; which between them so employ several of the family, if not the whole, that scarce any day of the week is so void of leisure. Now suppose these occupations were ever so far from being laborious, yet it is by no means fitting, that hours allotted to piety and recollection should be consumed and swallowed up in a hurry of trifles. We ought to allow seasons of quiet to our minds, as well as our bodies, that they may cool into serious thoughtfulness: and when shall that be, if not on this day? We ought likewise to afford every one under us due opportunities for learning, considering, resolving, praying; and give them in this respect, no less than others, what is just and equal; knowing that we also have a Master in heaven. If they desire it, a refusal is gross inhumanity. If they desire it not, they need it but the more. And instead of pleading, that if they had vacant time, they would use it ill; the right way is, to

* Col. iv. 1.

provide it for them, and endeavour that they may use it well. Thus at least we shall have done our duty : which we shall usually find in every sense, but constantly in the best, is consulting our interest.

After all that hath been said, there may sometimes remain doubts concerning the extent of the repose, enjoined by this precept. And then our best rule will be, on the one hand, not to take liberties beyond the permission of the laws, and the practice of the more pious and considerate part of our neighbours; and on the other not to scruple, what propriety and decency and reasonable convenience require.

But farther, as hardly any one is capable of spending the whole, and very few near the whole, of our day of rest in religious exercises, to good purpose; it will be requisite to inquire, in the last place, how we are to employ the intervals and the remainder of it, which we need not or cannot employ thus.

Now there is nothing more fitly joined with acts of piety, than acts of charity: one excellent species of which, instructing and exhorting those, who belong to us, hath been already mentioned: and extending the same good office, in a prudent manner, farther, as occasion serves, is an employment admirably suited to the day. Reconciling ourselves upon it to persons, between whom and us any displeasure hath been, is peculiarly recommended by the reason of the thing, as well as by a canon of our church *. Visiting the poor and sick, not barely in the common meaning of the word visit, but in the scriptural sense, of taking a kind notice of their wants, is not only directed by the same canon, but countenanced by St. Paul who gave an order both to the Galatians and the Corinthians, in a particular exigency (which is

* Can. 13.

equally a good rule in others), that each of them, on the first day of the week, should appropriate something towards the necessities of the saints, as God had prospered him*. And it is one delightful view of the day, to look on it as consecrated, amongst other excellent purposes, to that of forming and executing designs of tenderness and compassion to our distressed brethren.

But even where there is no room for doing what is commonly called charity, mere friendly intercourse and conversation, with our relations, neighbours and acquaintance (if it take not up too much time), is a demonstration of good will which contributes greatly to our mutual happiness. And God's providing the frequent return of a day, when all the world should be released from confinement and toil, and at liberty to shew themselves in the most advantageous and pleasing light to each other, (a liberty which few in proportion would ever enjoy, were it not for this their sabbath,) is an action worthy of our gracious Maker, and of unspeakable moment for promoting courtesy, affability, and kind affections. But it is more especially useful for softening and polishing the rugged tempers and manners of the lower sort of men who ought on many accounts, highly to value their festival days, which one of the principal heathen philosophers, Plato, saith, the Gods appointed in pity to mankind †. It was not therefore intended, that we should pass our Lord's day in sullen retirement, shunning human converse, or infecting each other with melancholy. The Jews were bid to rejoice in their feasts before the Lord their Godt. Christians are bid to rejoice in the Lord always §. And a very

1 Cor. xvi. 1, 2.

+ Plat. de Leg. 1. 2.
‡ Lev. xxiii. 40. Deut. xii. 12. 18. xvi. 11. xxvii. 7.
§ Phil. iv. 4.

ancient Father, Tertullian, informs us, that on the Sunday, for so he calls it, they indulged peculiarly to joy*; as well they might, since he who died for our sins, then rose for our justification †. Indeed would we but practise Christianity as we ought, we should find its promises of pardon and strength, its beneficial precepts, and glorious prospects, the assurance of God's love to us, and the exertion of our own love to him and our fellow-creatures, matter of the highest joy, both within ourselves, and amongst each other. And we are much to blame, that we banish religious topics from our discourse; which might be, if properly introduced, the most delightful part of it. Not that lower subjects of agreeable and cheerful conversation need be at all excluded from a share in the day: for harmless good humour is an amiable and useful virtue. Only we must take singular care now of what we should remember always: that nothing censorious or uncharitable, nothing profane or indecent, nothing too light and ludicrous, come out of our mouths: nothing unworthy of rational and religious persons. By such behaviour and communication, we shall observe the full import of the prophet Isaiah's direction to the Jews; that they should honour the sabbath, not doing their own ways, nor finding their own pleasure, nor speaking their own words ‡. This doth not mean, that whatsoever was pleasing was for that reason to be avoided by them: but that exercises of piety ought then to be their chief pleasure; and nothing unsuitable to them, however pleasing, done or uttered. They were not to say, Our lips are our own: who is lord over us§? but at this time especially to prefer innocence before inclination.

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And as cheerful discourse is not forbidden on the day, so neither is a cheerful use of God's creatures, who hath given us richly all things to enjoy. The religious governor Nehemiah, after the people had been assembled to hear the law, dismissed them with these words: Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lordt. And it is said of the first Christians, immediately after the mention of their worship, as if it followed immediately after, that they did eat their meat with gladness, and singleness of heart, praising Godt. But then both over-plentiful indulgence, and luxurious delicacy, making the gratification of our appetite a serious study, or in the expressive language of Scripture, a God of our belly §, is very inconsistent, not only with the business of the day, but with our whole profession. And yet more so are intemperance and debauchery: which profane our sabbath beyond comparison worse than labouring upon it would do; pervert it from the service of God to that of the devil; and make it a public mischief instead of a blessing. To prevent this therefore every one ought carefully to watch over himself, parents over their children, heads of houses over their families, and magistrates over the whole community. For very few things would either do inferiors more good, or entitle superiors to a larger share of divine favour, than if the latter would enable themselves to say, with the excellent governor above mentioned: I commanded to sanctify the sabbath-day: remember me, O my God, concerning this, and spare me, according to the greatness of thy mercy.

But here a question may be put; supposing vice be

* 1 Tim. vi. 17.

§ Phil. iii. 19..

+ Neh. viii. 10.

Acts ii. 46, 47.

||Neh. xiii. 22.

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